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Upanishads : " The Cream of Vedas"
Vedanta ( Veda +anta i.e; the end of Vedas ) as the literal meaning connotes comprises the philosophical portion of Vedas, called the Upanishads.
Of about 280 Upanishads unearthed so far, 108 have been accepted as authorised texts , and out of them have been commented upon by great Acharyas lika Sri Sankaracharya , Sri Ramanjacharya, Sri Madhavacharya and thus are classified as major.

In the last section total knowledge-possibilities were divided under two heads, 1. the higher, 2. the lower.

The Rishi-s also gave out therein a general hint as to what constitutes "apara-vidya" and what exactly constitutes the "para-vidya."

In this section, we find, a rough and ready sketch of the entire kingdom of the lower knowledge, between many dots and dashes, scribbled in haste, only to laugh at its inefficiency in bringing about eternal goodness or permanent happiness.

We have already dealt with the theory of the Sruti that the Supreme Reality through a process of brooding invoked the "creative power" that was already there and swelling with
excitement and the joy of Creation, started the game of Creation in Himsemf, by projecting a dream-world Himself, out of the very substance of Himself!!

Hence the idea in the mantram : "Out of this total Creative Urge are created, the Creator, the names and forms, and the nourishment ( the energy to sustain the lifeless life of the projected world ) to maintain them."

In Samskrtam it is an idiom, especially in its scriptural use, to use "name and form" which means our modern term "individuality."
Discussions on mantram-9. …

The Supreme Reality, the Light of the Intelligence, is nothing but Pure Wisdom and as such it is 'generally' aware of all happenings in the entire cosmos, and it being the Light that illumines every mental wave in the vegetable, animal and human life, and it being the Existence Principle in everything, that is, there cannot happen anything which is not directly under the Light Supreme nor can anything exist but in the lap of Pure Existence.

Thus, pure Consciousness, being by nature Absolute-Existence-Knowledge, knows everthing and it knows every detail of all that it knows, says Mother Sruti.

The pregnant import of those two expressions, "Sarvajna and Sarvavi" is not easy for a gross intellect eve…

"From the 'Brahmam' ( the Supreme Reality ) --- who not only is aware of the total happenings in the world but is equally in the know of all the details of happenings every minute, whose very thought is of nature of knowledge, --- are all these produced : the Creator, names and forms, and…

When the mind is fully manifest with the 'Prana-s' from that state of emergence of the finite, we get the five great elements which are termed here in the Upanishad as "Satya,"
since compared with the finite names and forms in the world, the five elements with are relatively infinite and eternal ( "SATYAM" ).

The combination of the five great elements is the entire world of phenomena that we see around us.

"In brooding meditation or continuous thought ( Tapas ), the total Creative urge ( Brahmaji ) 'swells' ( with the very joy of Creation ). From Him 'food is produced, 'from food the prana ( life), the mind the Bhut…

Again, the infinite mercy and love of the Rishi-s forecast that even this analogy may in its turn sabotage the spiritual aspirant with yet another misunderstanding that the Supreme is a dead, inert, insentient matter like the earth, incapable of knowing or feeling.

In order to avert this calamitous fall into a false rut of thinking, we have here the third picture.

Sruti says that the finite has come out of the infinite as hairs grow on the head and the body of man.

So long as the man lives, as an expression of his life in him we have the hairs sprouting on his head and body.

The moment we hear of Creation in our tradition of associated ideas, we come to picture the Lord as pot-maker sitting up and creating the world out of a substance which is other than Himself.

This is denied, and this wrong concept is readjusted in our mind, by this mantram with its picture of the spider creating the web, not out of anything other than itself, but out of its own Stuff.

Herein, the philosophy of the Logicians is positively blasted; they believe that there is 'PRADHANA' without which Creation is impossible.
Next : Discussion-5. "Spider picture" .....
To be continued .....

With this very preliminary knowledge of the style of the Upanishad-s, if we evaluate the why and the how of this triple picture painted in the mantram, we come to glimpse through the picture a triple purpose.

The spider creates the web out of itself and withdraws it ( the web ) unto itself --- the material of the web becomes the bery substanse of the spider.

In short, the web is nothing but a modified form of the spider itself.

SIMILARLY : "The Supreme Reality Itself is the Lock, Stock, and Barrel of this atrocious looking mechanism of 'SAMSARM' ( Life )."

In fact, my dear members, Mother Sruti would ultimately guide you all to the fact that there never was finite world except in the mind ( manas ) and intellect ( buddhi ) of you and me.

The Supreme alone supremely exists --- all alone!

There is not even a trace of our Sun, Moon, and Stars, our Universe, our World, its economic, political and domestic problems, your ego or my worries, this blog writing, the discussions -----nothing in fact exists.

Nobody talks to anybody.

There is neither Sruti, neither the teacher, nor the taught : That alone exists, which is at once the centre of the whole and of the part.

Discussion-11. "Bhuta Yoni" significance of this term.....(see first part of the .last line of the mantram)

Bhuta Yoni : ( As the womb of 'matter' )
Every effect has a cause.
There is no effect without a cause.
Causation-hunting is the very function of the intellect ( buddhi ).
Where there is no cause-effect-relationship, the intellect is stultified.
So, to a disciple, who is in the plane of the intellect, a teacher must talk in terms of the student's own native language, the language of causation.
Hence the scripture here says that the ultimate cause for all the world of perishable and changing names and forms is that Eternal Factor which has been so inimitably defined in the earlier portions of this very same mantram.
To say that the Eternal is the …

When 'Rishi Angira' thus defined the Supreme in the above exhaustive and supra-mental definition, surely, 'Saunaka', the disciple, must have got more than confused and confounded!

Under the very weight of significance of the statement, the poor disciple, must have felt himself crushed!

There must have been an expression of disbelief and confusion of his own sense of hopelessness spreading on his face.

As though to reassure his disciple that this Eternal Factor is realizable by every trained and prepared intellect, the kind Rishi explains positively that every pure intellect made sensitive for the purpose can discover this Reality.

The other epithets used in the mantram are all logical conclusions which one must arrive at when one accepts the above- described ideas.

That which is unoriginated must be Eternal; that which is Eternal must be All-pervading, and if it is All-pervading, then the entire world of 'matter' must be in a sense nothing but Its own manifestations; and all-pervasiveness indicates a state of the highest subtlery and such a stuff should necessarily be unperishable.